Day 165: Gaurābda 532, Nārāyaṇa Māsa – Daśamī 16 Jan 2019 – Wednesday

Bhakti Bullets

Bhakti Bullets

How does śraddhā begin? In sādhu-saṅga. We are eternal servants of Kṛṣṇa. Don’t have any world desires. Don’t engage yourself in sense gratification. Kṛṣṇa is so powerful. You will be happy if you practice any of the 64 limbs of bhakti; but you cannot be happy by collecting money. Money cannot give you happiness and calm and peace in your life. You should carefully hear and try to keep all these teachings in your heart and practice like Jīva Gosvāmī.

Spoken by Srila Gurudeva, January 16, 2002 Hawaii

Prema Flame

Prema Flame

Rasa Varsa

WHAT HAPPENED WHEN JIVA GOSVAMI LEFT NITYANANDA PRABHU AND WENT TO VRNDAVANA?

Śrī Jīva did not want to leave the Lord’s company, and thus fell senseless in the pain of expected separation. When Jīva woke, Nityānanda Prabhu said, “Your uncles Rūpa and Sanātana are in Vṛndāvana. They require your help. They have begun the task of manifesting many books. Your service is to assist them.”

“If you don’t go, Jīva,” Nityānanda Prabhu said, “to whom will they pass on these books and the knowledge contained within them? When they leave, the books will also be lost. Therefore, go and protect these granthas. You must copy them and distribute them. Many people will be inspired to help and follow you.

“Do not worry. Everything will be favorable. Just go to Vṛndāvana. These granthas will spread all over the world. You must go and protect them. Without these granthas everything will be lost.”

Nityānanda Prabhu then said, “You will also write books yourself. The first book you will manifest yourself is a Sanskrit grammar book based on Bhagavān’s names. By studying this presentation of grammar, people will understand what is akṣara and paramākṣara and they will thus become connected
to Śrī Hari.”

Saying this, Śrī Nityānanda Prabhu placed His lotus feet on Śrī Jīva’s head and empowered him with transcendental potency. Overwhelmed by prema, Śrī Jīva Gosvāmī lost consciousness.

Upon regaining external awareness, Śrī Jīva prayed to the Vaiṣṇavas and offered them his obeisances. He approached Śacī Mātā and asked for her blessings, before departing to Vraja. She let Śrī Jīva take the dust of her lotus feet on his head. Blessing him, she bade him farewell.

Weeping and calling out, “O Gaurāṅga! O Gaurāṅga!” Śrī Jīva crossed the Gaṅgā and left Navadvīpa-dhāma.

Offering his daṇḍavat-praṇāmas to Navadvīpa-dhāma, Jīva set out toward Śrī Vṛndāvana. At that time, Vraja-dhāma, Yamunā, and Śrī Rūpa-Sanātana manifested in Śrī Jīva’s heart.

 Along the way, Caitanya Mahāprabhu came to him in a dream, and said, “Go to Vraja. Rūpa, Sanātana, and you are very dear to Me. All of you work together to manifest devotional scriptures. May sevā to Śrī Rādhā-Kṛṣṇa be your life and soul, and may you continuously witness the pastimes of Vraja.”

Seeing the dream, Śrī Jīva became overjoyed and swiftly traveled toward Vraja-dhāma.

In due course, Jīva Gosvāmī arrived at the holy city of Vārāṇasī, which was blessed by Mahāprabhu’s lotus feet. Madhusūdana Vacaspati, the disciple of Śrī Sārvabhauma Bhaṭṭācārya, lived there.

Śrī Caitanya Mahāprabhu heard Vedānta for seven days from Sārvabhauma Bhaṭṭācārya, and thereafter Mahāprabhu spoke the real essence of Vedānta. Madhusūdana Vacaspati was present at that time. Mahāprabhu ordered Vacaspati to go to Kaśi and teach there. He studied all the commentaries of Vedānta, such as Śaṅkarācārya’s Śārīraka-bhāṣya, and Rāmānuja’s Śrī-Bhāṣya under Sārvabhauma Bhaṭṭācārya. He especially focused on learning Vedānta as Śrī Caitanya Mahāprabhu taught. After Sārvabhauma Bhaṭṭācārya disappeared, Madhusūdana Vacaspati went to Vārāṇasī, and instructed the Māyāvādīs there about the real meaning of Vedānta. Prakāśānanda Sarasvatī and the thousands of sannyāsīs and disciples in the Śaṅkarācārya sampradāya had met with Mahāprabhu in Vārāṇasī and received transcendental knowledge from Him.

Madhusūdana Vacaspati further spread the teachings of Mahāprabhu there. Jīva Gosvāmī performed the pastime of studying bhaktivedānta and all scriptures from him. He studied the commentaries of Rāmānuja, Madhvācārya, Viṣṇusvāmī, and Nimbādityācārya. He also studied the Śārīraka-bhāṣya of Śaṅkarācārya, so that he could be able to refute it later.

After completing his studies with Madhusūdana Vacaspati, Jīva Gosvāmī continued on his way to Vṛndāvana.

Śrī Jīva Arrives in Vṛndāvana

Śrī Jīva walked for many days, until he finally reached Vṛndāvana. He met with Rūpa and Sanātana Gosvāmī, Lokanātha Gosvāmī, Bhugarba Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī, Gopāla Bhaṭṭa Gosvāmī, and Raghunātha dāsa Gosvāmī. They all blessed Jīva and said, “He will be the protector of our Gauḍīya sampradāya.”

Sanātana Gosvāmī placed Jīva under the care of Śrī Rūpa Gosvāmī. He told Rūpa Gosvāmī, “You should initiate this boy,” thus Rūpa Gosvāmī gave Jīva the dīkṣa-mantras. Jīva Gosvāmī was the only one to receive dīkṣa-mantras from Rūpa Gosvāmī.

Jīva Gosvāmī stayed near Rūpa Gosvāmī at the Rādhā-Damodara temple and served and assisted Rūpa Gosvāmī in his grantha-sevā. Rūpa Gosvāmī taught Jīva Gosvāmī every­thing he knew and had written, like Śrī Upadeśāmṛta, Bhakti-rasāmṛta-sindhu, Ujjvala-nīlamaṇi, Vidagdha-Mādhava, Lalitā-Mādhava, and so on.

Śrīla Jīva Gosvāmī became a learned scholar in all of Śrīla Rūpa Gosvāmī’s books, especially his rasa-śāstras. Upon fully mastering all topics, Śrīla Rūpa Gosvāmī engaged him in proofreading his works.

The Gosvāmīs were manifesting the essence of the Vedic scriptures through samādhi-bhāṣya, meditation directly connected to God. At that time, there were no paper or pens in Vṛndāvana. Everything was very austere. Rūpa and Sanātana lived without possessions and would sleep under a different tree every night.

How were the books written? They wrote on palm leaves that were boiled and then dried, with peacock feathers and ink made from the juice of leaves or minerals from stones. They would write their books and carefully preserve them. This is how they manifested so many granthas.

Śrī Jīva would help prepare everything for Rūpa Gosvāmī’s writing. He would bring water from the Yamunā as well as fan Rūpa Gosvāmī with a tāla leaf in the hot season. He would also massage Rūpa’s feet after he went on parikramā. In this way, Śrī Jīva served Rūpa Gosvāmī and showed the ideal example of a guru-sevaka.

Śrī Rūpa Gosvāmī Chastises Jīva

One day an elderly ācārya came to see Rūpa Gosvāmī. They were well acquainted from their time in Prayāga with Caitanya Mahāprabhu. Rūpa Gosvāmī was writing and reading his work to Jīva. He would read everything he wrote to Jīva.

The ācārya inquired, “O Rūpa, what are you writing now?”

“I am writing a book called Śrī Bhakti-rasāmṛta-sindhu.”

“Oh, may I see it?”

Śrīla Rūpa Gosvāmī agreed and the ācārya picked up the book. Glancing at a few pages, he said, “Good. I will proofread it and correct any mistakes.”

By the will of the Lord, Śrī Jīva happened to be there fanning Rūpa Gosvāmī. When he heard the ācārya speak in this way, he felt Rūpa Gosvāmī was being slighted and his mind became disturbed. Later, he went to fetch water from the Yamunā and saw the ācārya there. He questioned him, “O Prabhu, in your reading, did you find any errors?”

“What will you understand if I explain?” the ācārya replied. “Do you know Sanskrit?”

“Yes, something.”

“Then what is the use?”

“Please just show me any mistakes you have found.”

The ācārya then showed Jīva the following verse:

bhukti-mukti-spṛhā yāvat

piśācī hṛdi vartate

tāvad bhakti-sukhasyātra

katham abhyudayo bhavet

Bhakti-rasāmṛta-sindhu 1.2.22

As long as the witches of desire for sense enjoyment and liberation linger in the heart of the sādhakas, how can the happiness of pure bhakti arise there?

“It is improper to compare mukti to a witch. Mukti is sought after by great sages who perform austerities for thousands of births and is glorified throughout the scriptures. I can understand why bhukti, material sense enjoyment, would be so, but certainly not mukti.”

Jīva Gosvāmī replied, “O sir, it is not bhukti and mukti that
is being compared to a witch, rather it is the desire for bhukti and mukti that is being thus compared.”

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